In my column last week, I began to share the teaching of the Congregation for the Doctrine of the Faith on the collaboration of men and women in the Church and in the world.

The importance of attitudes was explained, the question was presented, the implications of the contemporary trends were stated and the response to the challenge - an appreciation of the Biblical vision of the human person - was begun. Let us continue to study the Vatican document.

Observations from the biblical vision of the human person

The biblical vision of man and woman called to exist mutually for one another becomes the pattern for the unfolding of history: the principle of mutually being for the other through interpersonal communion leads to the integration of what is masculine and feminine.

Unfortunately, original sin, Adam and Eve's attempt to become God, changed their relationship with the creator and also changed the way they lived their sexual difference. The nuptial nature of their relationship, “being for the other”, also changed. Their love began to be characterised by self-seeking and domination with the result that the sense of equality was lost.

The document states that the biblical texts allow us to form some fundamental observations about the human person:

1) People need to be understood;
2) Their equal dignity as persons is rooted in the physical, psychological and ontological complementarity that enables harmonious relationship;
3) Sin and the structures of sin make a harmonious relationship potentially conflictual and this disorder eventually becomes cultural;
4) Problems flowing from sexual difference should be addressed by a relational approach not by competition or retaliation;
5) Sexuality as a component of personality is not just physical. It is psychological and spiritual affecting how we communicate, express feelings, share and receive love;
6) The relationship of men and women is still good, but changed from its original goodness. It is now wounded.

God's plan for healing

The Vatican document states that the logic of sin has to be broken and a way forward needs to be found. It returns to the Scriptures for guidance. Genesis (Gen 3, 15) gives the reason for confidence that healing is possible - the promise of a Saviour who would re-establish the covenant.

God gradually makes himself known as the Bridegroom who loves his Bride, Israel. Isaiah speaks of the theme of the new creation. As the plan for salvation becomes known, the spousal language of Genesis returns, the male figure of the Suffering Servant and the female figure of Zion begin to suggest the theme of a renewed covenant between man and woman.

Mary, the chosen daughter of Zion , in all her femininity, sums up the condition of Israel/Bride waiting for the day of salvation. The masculinity of her Son shows how Jesus assumed into his person, all that the Old Testament symbolism had described as the love of a bridegroom for his bride.

In the New Testament, we see Mary called “woman” at Cana to offer, as a sign, the new wine of the future messianic wedding. As Jesus was dying for our salvation on the Cross - the Messianic Wedding - Mary is again called “woman” as the blood/wine of the New Covenant pours forth from the crucified Christ.

The Vatican document then moves on to Paul who develops the theme of the nuptial significance of redemption. In Ephesians, the spousal relationship between Christ and the Church is stressed and deepened.

The document concludes that the love of a man and a woman, lived out in the power of baptismal life, now becomes the sacrament of the love between Christ and his Church. For Christian spouses, the goodness of love, for which the wounded human heart has continued to long, is revealed with new possibilities.

In the grace of Christ, man and woman become capable of knowing the joy of mutual giving. They no longer see their difference as a source of discord, rivalry and possibly even violence. In the grace of Christ, they see their difference as man and woman as an opportunity for collaboration to be cultivated with mutual respect for their difference.

Having established the perspective of Scripture, the Vatican document moves on to a very positive evaluation of feminine values. Noting the presence of feminist rhetoric in the world, it reaffirms the fundamental capacity of women to live for the other - a gift that is linked to a woman's physical capacity to give life.

It states that women mature very quickly and, even in very desperate situations, show the capacity to persevere and to keep life going. The document states that women are not to be considered from the sole perspective of physical procreation. In addition, the respect the Church has for virginity refutes any attempt to limit women to a mere biological destiny.

The document affirms the role of women in the world in both family and the work place, but cautions against stigmatising women who devote the totality of their time to family or have to endure continual stress due to family and work responsibilities.

The importance of feminine values in the Church

In the Church, woman, as sign, is more than ever central to understanding the Church as community brought into existence by Christ. Mary is an invitation to the Church to root her very being in listening and receiving the Word of God.

It is from Mary that the Church learns intimacy with Christ. Mary's role in the Church and the call to imitate Mary does not mean passivity or vulnerability in a world that only respects domination and power. The values of love, life, gentleness, listening, welcoming are the values of non-violence that Jesus teaches. Women live these values not only well but almost naturally. They call all the baptised to fidelity in Christ.

Conclusion

I invite all the readers of this column to read reflectively the full document with special attention to the footnotes. The document and almost all the footnote references are available on the Vatican website.

The text and footnotes give a profound picture of the proper foundation for the collaboration of men and women in the Church and in the world.

The document also provides substantive material for a Lenten examination of conscience for each reader: What is the Christian quality of the man/woman relationships in your life?